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Continuing like this she further questions as what was the foundation of Vayu, Akasha, Antariksha, Gandharvaloka, Adityaloka, Chandraloka, Nakshatraloka, Devaloka, Indraloka followed by Prajapatiloka. When the question of Brahmaloka arises Yajnavalkya restrains her way of questioning and she stops there. The idea is do not question about the support of the worlds above Brahmaloka. After Uddalaka poses some questions and is quietened by Yajnavalkya Gargi resumes her questioning. She asks him two other straight questions. <ref name=":3" /><ref name=":4">Kalyan Magazine, Nari Anka - Brahmavadini Vachaknavi Gargi ([https://archive.org/details/in.ernet.dli.2015.427009/page/n413 Page No 359]) by Gita Press, Gorakhpur.</ref><blockquote>सा होवाच यदूर्ध्वं याज्ञवल्क्य दिवो यदवाक्पृथिव्या यदन्तरा द्यावापृथिवी इमे यद्भूतं च भवच्च भविष्यच्चेत्याचक्षते कस्मिंस्तदोतं च प्रोतं चेति ॥ ३,८.३ ॥ (Brhd. Upan. 3.8.3)<ref name=":2" /></blockquote>She said "By what, O! Yajnavalkya, is that pervaded above the heavens, below the earth and in between the two (heaven and earth) about which they say it was, is and will be (exist)." For this Yajnavalkya answers "Akasha in the form of unmanifested ether".  

Continuing like this she further questions as what was the foundation of Vayu, Akasha, Antariksha, Gandharvaloka, Adityaloka, Chandraloka, Nakshatraloka, Devaloka, Indraloka followed by Prajapatiloka. When the question of Brahmaloka arises Yajnavalkya restrains her way of questioning and she stops there. The idea is do not question about the support of the worlds above Brahmaloka. After Uddalaka poses some questions and is quietened by Yajnavalkya Gargi resumes her questioning. She asks him two other straight questions. <ref name=":3" /><ref name=":4">Kalyan Magazine, Nari Anka - Brahmavadini Vachaknavi Gargi ([https://archive.org/details/in.ernet.dli.2015.427009/page/n413 Page No 359]) by Gita Press, Gorakhpur.</ref><blockquote>सा होवाच यदूर्ध्वं याज्ञवल्क्य दिवो यदवाक्पृथिव्या यदन्तरा द्यावापृथिवी इमे यद्भूतं च भवच्च भविष्यच्चेत्याचक्षते कस्मिंस्तदोतं च प्रोतं चेति ॥ ३,८.३ ॥ (Brhd. Upan. 3.8.3)<ref name=":2" /></blockquote>She said "By what, O! Yajnavalkya, is that pervaded above the heavens, below the earth and in between the two (heaven and earth) about which they say it was, is and will be (exist)." For this Yajnavalkya answers "Akasha in the form of unmanifested ether".  

Gargi further questions (2nd question) "In what is that Akasha ir unmanifested eather woven like warp and woof?" Yajnavalkya replies "स होवाच एतद्वै तदक्षरं गार्गि!"(Brhd. Upan. 3.8.8). Aksharam is that which pervades everything or utilizes everything. This signifies the immutable Brahman about which the people who have realised Brahman describe as the support of the unmanifested ether also.<ref name=":3" /> And in this way Yajnavalkya proves the Aksharatattva of the Parabrahman by way of negation of worldly things. In the end she accepts his proficiency and offers salutations to him. Reading the deep philosophy embedded in her questions one can understand her knowledge, by which she did not develop pride but was forthcoming in praising her opponent.<ref name=":4" />

Gargi further questions (2nd question) "In what is that Akasha is unmanifested ether woven like warp and woof?" Yajnavalkya replies "स होवाच एतद्वै तदक्षरं गार्गि!"(Brhd. Upan. 3.8.8). Akshara is that which pervades everything or utilizes everything. This signifies the immutable Brahman about which the people who have realised Brahman describe as the support of the unmanifested ether also.<ref name=":3" /> And in this way Yajnavalkya proves the Aksharatattva of the Parabrahman by way of negation of worldly things. In the end she accepts his proficiency and offers salutations to him. Reading the deep philosophy embedded in her questions one can understand her knowledge, by which she did not develop pride but was forthcoming in praising her opponent.<ref name=":4" />

Gargi was honoured as one of scholarly people in the court of King Janaka of Mithila.

Gargi was honoured as one of scholarly people in the court of King Janaka of Mithila.

Romasa means one who has lots of hairs. Her husband once teased Romasa, and her reply as given in the Rigveda (1.126) is that her body may be hairy but all her organs are fully grown.(Page 651 of Puranic Encyclopedia).  

Romasa means one who has lots of hairs. Her husband once teased Romasa, and her reply as given in the Rigveda (1.126) is that her body may be hairy but all her organs are fully grown.(Page 651 of Puranic Encyclopedia).  

== References ==

== References ==

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